• Journal of the Korean Society of Clothing and Textiles
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• v.3 no.1
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• pp.1-11
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• 1979

This is a study on angels' costumes in religious paintings, especially as this relates to the questions of concepts and theological symbolism. Angels, as spiritual creatures in Christian thought, play the role of praising God's glory, as messengers of God, the role of guarding Israel and the Church, and protecting or punishing human beings. Sometimes the angels appear in incarnate form. They display no sexual differences and are not able to procreate. The angels' funtional classification being thus; nevertheless, they are pictured in various costumes and appearances according to characteristics of the paintings. The angel Michael appears as a man of dignity when pictured as a guard; the angel Gabriel in the annunciation is often portrayed as a woman of mystical beauty. Under the Renaissance, the mighty cherubim and seraphim at Yahweh's throne are degraded as plump child-angels, or winged child-heads looking alike Eros or Cupid. They have become playful and all too obviously non-heavenly chrubs, accepted features of the Temple decorations. However, cherubim are often depicted as naked or wrapped around with a piece of cloth and accompanied with wind, which symbolizes the Glory of God. The angels, costumes without seam are hung over or wrapped around the body, and when sewn they are simple and ample enough that they fall in a great many folds. However, by the 14C. angels are mostly dressed in costumes common to all Europe, and after that angels gradually appear in folk costumes; for example Italian, Flemish, etc. Dalmatic, the typical costume of Byzantine often shows up as angels' dresses even after the period. Originally the dalmatic was the Roman tunic to which Eastern influences added. The Roman clavus on the tunic had gradually lost distinction until, by the Imperial epoch, it was worn by the lowest servants. It was proudly therefore, as 'The servants of God', that the early Christians are shown wearing the clavus on their wide, ungirdled, sleeved dalmatics. In addition to their costume, angels have some other distinct charateristics. First, angels have a halo around their head; this symbolizes their holiness. Second, angels wear a narrow diadem or a queen's crown that seems to denote their glorious status close to God's throne. Third, the cloth band across the breast resembles a priest's stole, which suggests the sacred role of a priest and symbolizes the grace santified. Fourth, lilies in the annunciations are symbols of Mary's virginity. chastity, innocence and heavenly bliss. Angels hold palms or olives in their hands. The former denote prosperity. beauty and the Christians' reward after death; the latter represent peace and amity. the imperial crown made of olives means victory. Fifth, angels in paintings always have a pair of wings, which can be traced to scripture where cherubim and seraphim are described as having pairs of wings. Angels' wings often have colors of the rainbow, and the rainbow is compared to God's glory. Sixth, generally artists paint angels' costumes as white, blue, green, gold and purple. Other colors such as red rarely appear. According, to scriptures it is believed that angels should be depicted 'as white as snow'. According to the biblical expressions of angels as lightning, sun or a pillar of fire, angels should be described as creatures of light. Nevertheless being a form of art, religious paintings may differ in their presentation according to an artist's inspiration and intention. Since religious paintings illustrated above were almost all done before the Reformation, symbols of colors used in the Catholic Church will also be mentioned. The white color symbolizes chastity, purity, brightness, delight and divinity. Green represents new birth, eternal life, spiritual revival and the expectance of the grace of God. Blue, the color of sapphires, denotes chastity and truth. Red, the color of rubies, represents divinity, love and religious passion. Violet is the color of dignity, indicating the sovereign, royal or imperial power and the great Sacrifice of Christ. As mentionad above, angels' costumes were expressed in accordance with contemporary patterns or as indicated in the Bible, and accesories and colors correspond with Christian symbols. Therefore these facts should be taken into consideration when it comes to the study of costume history.

• Journal of Korean Philosophical Society
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• v.137
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• pp.57-79
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• 2016

The purpose of this paper is to explain MacIntyre's critique of moral pluralism of modern society and reveal the limits of his critique of liberalism. It is a distinctive feature of the social and cultural order that we inhabit that disagreements over central moral issues are peculiarly unsettleable. Debates concerned with the value of human life such as those over abortion and euthanasia, or about distributive justice and property rights, or about war and peace degenerate into confrontations of assertion and counter-assertion because the protagonists of rival positions invoke incommensurable forms of moral assertion against each other. We usually call this situation 'modern moral pluralism' and concede as the natural outcome of the activities of human reason under free institution. But in After Virtue, MacIntyre vigorously criticizes modern moral pluralism. The main cause he took which brought about this state of affairs was the failure of 'the Enlightenment project'. According to MacIntyre, the Enlightenment project which has dominated philosophy for the past three hundred years promised a conception of rationality independent of historical and social context, and independent of any specific understanding of man's nature or purpose. But not only has that promise in fact been unfulfilled, the project is itself fundamentally flawed and the promise could never be fulfilled. In consequence, modern moral and political thought are in a state of disarray from which they can be rescued only if we revert to an Aristotelian paradigm, with its essential commitment, and construct an account of practical reason premised on that commitment. But one of the deepest difficulties with the argument of After Virtue is that the very extent of its critique of the modern world seems to cast doubt on the possibility of any realistic revival under the conditions of modernity of the Aristotelianism which MacIntyre advocates. Especially when we consider we are not only the characters found in our narratives but also we ourselves are the author of our own narratives. Moral pluralism is not seen as disaster but rather as the natural outcome of the activities of human reason under enduring free institutions.

• Journal of the Korean Institute of Traditional Landscape Architecture
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• v.41 no.1
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• pp.10-20
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• 2023

Zhū Xī, the representative of Confucianism, and Báiyùchán, the representative of Taoism in the South Song Dynasty, showed different sense of appreciation and enjoyment on the same space that was Mountain Wǔyí in their ideologically cultural ways. Based on the temples Wŭyíjīngshè(武夷精舍) where Zhū Xī stayed and Zhĭzhĭān(止止庵) where Báiyùchán resided, this study revealed their lives in such temples to look into their appreciation on ideology and space. Then, based on the words 'YiBoEumYeong [移步吟詠]' shown on the poetry they chanted in relation with Wǔyíjiǔqū from its 1^st valley to its 9^th valley, this study examines their understanding of scenery and system of appreciation that appeared in dynamic ways to conclude: First, even same scenery shows different understanding of scenery and appreciation of space in accordance with the viewers' thinking ways of culture. Second, as the Confucianism and Taoism influenced in ideologically cultural ways to develop each other in the Song dynasty, they absorbed their merits each other to supplement shortcomings in their own. In this process, they made it clear that their own propositions were different between them in their essential meanings although they used common terms for such propositions. Third, as the Confucian master who compiled the Neo-Confucianism of the South Song dynasty, Zhū Xī regarded Wŭyíjīngshè and Wǔyíjiǔqū as a place of learning and a place of seeking the truth to go for 'being unified with nature' so that everyday life can be united with Tao of Li [理] everywhere beyond the limited appreciation of the scenery. That is, this thought works for 'recovery of nature of our own [復其性]', the learning goal of Confucianism, and is aimed to 'cultivate the essential nature of our own(性情涵養)' through such beautiful nature. Fourth, as the master of Keumdan family of the South Song Taoism, Báiyùchán regarded Zhĭzhĭān and Wǔyíjiǔqū as a Taoist temple that has a long history rooting from Taesangwon temple, a clean place of discipline to become a Taoist hermit through hard training. He, therefore, directly referred to Zhĭzhĭān and Wǔyíjiǔqū in relation with the Taoist legends remaining in Wǔyíjiǔqū such as hermits' dinners, female hermits, leaving the human world as a hermit and so on as ways for becoming a hermit so that he went for the level of perfectly going out of human world and becoming a hermit. He, therefore, defined Mountain Wǔyí as a world and universe of hermits where he himself too hovered between outside and inside of poetry literature as a hermit through the mood and attitude of keeping himself enjoying the scenery as a hermit.

• Journal of Chest Surgery
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• v.33 no.3
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• pp.221-229
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• 2000

Background: Thromboxane A2 and endothelin-1 are the potent vasoconstrictors affecting pulmonary pathophysiology in response to whole body inflammatin following CPB. Aprotinin, as an antiiflammatory agent, may decrease the release of such vasoactive substance from pulmonary tissues, preventing pulmonary hypertension after cardiopulmonary bypass. Material and Method: Ten mongrel dogs(Bwt. ac. 20kg) were subjected to cardioupulmonary bypass for 2 hours and postbypass pulmonary vascular resistance(0, 1, 2, 3 hours) were compared with prebypass level. The dogs were divided into 2 groups; control group(n-5) and aprotinin group(n=5). In the aprotinin group, aprotinin was administered as follows; 50,000 KIU/kg mixed in pump priming solution, 50,000 KIU/kg prebypass intravenous infusion over 30 minutes, 10,000 KIU/kg/hour postbypass continuous infusion. Prebypass and postbypass 0, 1, 2, 3 hour pulmonary vascular resistance were measured. At prebypass and postbypass 0, 90, 180 minutes, blood samples were obtained from pulmonary arterial and left atrial catherers for the assay of plasma thromboxane B2 a stable metabolite of thromboxane A2, and endothelin-1 concentrations. Result: The ratios of pustbypass over prebypass pulmonary vascular at postbypass 0, 1, 2, 3 hours were 1.28$\pm$0.20, 1.82$\pm$0.23, 1.90$\pm$0.19, 2.14$\pm$0.18 in control group, 1.58$\pm$0.18, 1.73$\pm$0.01, 1.66$\pm$0.10, 1.50$\pm$0.08 in aprotinin group ; the ratios gradually increased in control group while decreased or fluctuated after postbypass 1 hour in aprotinin group. There was statistically significant difference between control group and aprotinin group at postbypass 3 hours(P=0.014). Pulmonary arterial plasma concentration of thromboxane B2(pg/ml) at prebypass, postbypass 0, 90, 180 minutes were 346.4$\pm$61.9, 529.3$\pm$197.6, 578.3$\pm$255.8, 493.3$\pm$171.3 in control group, 323.8$\pm$118.0, 422.6$\pm$75.6, 412.3$\pm$59.9, 394.5$\pm$154.0 in aprotinin group. Left atrial concentrations were 339.3$\pm$89.2, 667.0$\pm$65.7, 731.2$\pm$192.7, 607.5$\pm$165.9 in control group, 330.0$\pm$111.2, 468.4$\pm$190.3, 425.4$\pm$193.6, 4.7.3$\pm$142.8 in aprotinin group. These results showed decrement of pulmonary thromboxane A2 generation in aprotinin group. Pulmonary arterial concentrations of endothelin-1(fmol/ml) at the same time sequence were 7.84$\pm$0.31, 13.2$\pm$0.51, 15.0$\pm$1.22, 16.3$\pm$1.73 in control group, 7.76$\pm$0.12, 15.3$\pm$0.71, 22.6$\pm$6.62, 14.9$\pm$1.11 in aprotinin group. Left atrial concentrations were 7.61$\pm$17.2, 57.1$\pm$28.4, 18.9$\pm$18.2, 31.5$\pm$20.5 in control group, 5.61$\pm$7.61, 37.0$\pm$26.2, 28.6$\pm$21.7, 37.8$\pm$30.6 in aprotinin group. These results showed that aprotinin had no effect on plasma endothelin-1 concentration after cardiopulmonary bypass. Conclusion: Administration of aprotinin during cardiopulmonary bypass could attenuate the increase in pulmonary vascular resistance after bypass. Inhibition of pulmonary thromboxane A2 generation was thought to be one of the mechanism of this effect. Aprotinin had no effect on postbypass endothelin-1 concentration.

• Development and Reproduction
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• v.13 no.4
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• pp.207-215
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• 2009

Numerous factors can affect the activities of hypothalamus-pituitary-gonad (HPG) hormonal axis, resulting in alteration of reproductive capacity or status such as onset of puberty and menopause. Soon after the finding of leptin, a multifunctional hormone secreted from adipocytes, a close relationship between reproduction and body energy balance have been manifested. Ghrelin, another multifunctional hormone from gastrointestinal tract, is an endogenous ligand of growth hormone secretagogue receptor (GHSR), and is thought to be a counterpart of leptin in the regulation of energy homeostasis. As expected, ghrelin can also modulate the reproductive capacity through the modulation of activities of HPG axis. This paper summarizes the current knowledge on the discovery, gene structures, tissue distribution and roles of ghrelin and GHSRs in mammalian reproduction in particular modulation of reproductive hormone secretion in HPG axis. Like POMC gene expression in pituitary gland, preproghrelin gene can generate a complex repertoire of transcripts which further undergo alternative splicing and posttranslational modifications. Concerning the roles of preproghrelin gene products in the control of body physiology except energy homeostasis, limited knowledge is available so far. Several lines of evidence, however, show the interplay of ghrelin between metabolism and reproduction. In rat and human, the distribution of ghrelin receptor GHSRs (GHSR1a and GHSR1b) has been confirmed not only in the hypothalamus and pituitary which were originally postulated as target of ghrelin but also in the testis and ovary. Expression of the preproghrelin gene in the brain and gonads was also verified, suggesting the local role (s) of ghrelin in HPG axis. Ghrelin might play a negative modulator in the secretions of hypothalamic GnRH, pituitary gonadotropins and gonadal steroids though the action on pituitary is still questionable. Recent studies suggest the involvement of ghrelin in regulation of puberty onset and possibly of menopause entry. It is now evident that ghrelin is a crucial hormomal component in 'brain-gut' axis, and is a strong candidate links between metabolism and reproduction. Opposite to that for leptin, ghrelin signaling is likely representing the 'hunger' state of body energy balance and is necessary to avoid the energy investment into reproduction which has not a top priority in maintaining homeostasis. Further researches are needed to gain a deep insight into the more precise action mechanism and role of ghrelin in reproduction, and to guarantee the successful biomedical applications.

• Journal of the Daesoon Academy of Sciences
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• v.40
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• pp.187-242
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• 2022

This article was conducted with the purpose of finding the religious meaning of Jeongeup (井邑) by paying attention to two areas of inquiry. The first examines religious interpretations of the place names of peaks, mountains, and villages that have already existed have existed since ancient times. The second area of inquiry looks into religious narratives about Jeongeup that appear in scriptural records of the Reordering Works of Heaven and Earth (1901~1909) as performed by Kang Jeungsan. Looking at these to areas of inquiry together, the place names and topography inherent in Jeongeup and Kang Jeungsan's various Jeongeup-related Reordering Works, can be summarized as embodying characteristics of 'beginning (始)' and 'origin (本)' which can be further likened to the meaning of 'water (水)' in a 'well (井).' First, Jeongeup equates to the heavenly origin of the Gucheon Sangje (Supreme God of the Ninth Heaven) faith in Jeungsan Thought. Mangje (Emperor-awaiting) Peak is a peak that represent the wish for the Lord's descent to earth. Seonmang (Immortal-awaiting) Village is a village that was waiting for an immortal. Jeung (Steamer-on-Cauldron) Mountain (Jeungsan 甑山) is a mountain on the earth and also the honorific name later taken by Kang Il-Sun. In relation to Jeungsan, it is interpreted that Jeungsan was born and incarnated in the village as a human in response to a plea from all divine sages, buddhas, and bodhisattvas, who had existed since the dawn of time and came to wish for salvation of humankind. This is because both Mangje Peak and Seonmang Village are connected to the meaning of 'mang (望 to await).' Second, the Reordering Works of Jeungsan which related to Jeongeup show that Jeongeup has carries the meaning of 'beginning (始源)' and 'origin (本源).' The character, Jeong (井), in Jeongeup is seen as a place that contains water energy, and symbols and allusions referring to this can be found in various Reordering Works. As a symbol or allusion, the well can be seen as a new start, the lives of all people of the world, the purification of the world, and returning to the original root everything. These symbolic images can be found in the life of Kang Jeungsan from his incarnation to his passing into Heaven. This is because Jeong can allude to the origin by the Ninth Heaven, the beginning of the Later World's paradisiacal land of immortals, and the end of the Former World (Seoncheon 先天).

• Journal of dental hygiene science
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• v.7 no.3
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• pp.161-166
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• 2007

Relationship of Dental Health Assessment to the Number of Existing Permanent Tooth in Senior Citizens visited a dental hospital or clinic from Some Regions. The purpose of this study was to examine the relationship of the dental health assessment of elderly people who were at the age of 65 and up to the number of existing permanent tooth in an effort to lay the groundwork for pinpointing problems with their oral status and developing programs geared toward improving their dental health and quality of life. The findings of the study were as follows: 1. Regarding self-perceived dental health, the largest group of the senior citizens that accounted for 57.9 percent didn't find themselves to be in good dental health. The second largest group that represented 32.5 percent thought their dental health was at an ordinary level, and the third greatest number of them that stood at 9.5 percent considered themselves to be in good dental health. Their self-perceived dental health status was statistically significantly different according to education and monthly income, and whether they had a job or not made a statistically significant difference to that as well(p < .01, p < .001). 2. In terms of taste appreciation, 58.7 percent, the largest group, didn't appreciate one or two kinds of taste, and their taste appreciation was statistically significantly different according to education and monthly income(p < .05, p < .01). 3. As for chewing ability, 20.6 percent were able to chew well. In regard to digestion, 69.0 percent had an ordinary level of digestive power. 4. Concerning the number of existing permanent tooth, 38.9 percent, the greatest percentage, had ten or less permanent teeth. By education, the possession of 21or more permanent teeth(40.0%) was most common among those who received high-school or higher education. The greatest group of the senior citizens with a job had 11 to 20 permanent teeth(41.7%), and the largest number of the elderly people whose monthly income was 500 thousand won or more were in possession of 11 to 20 permanent teeth(41.7%). The number of existing permanent tooth statistically significantly differed with their general characteristics(p < .01). 5. As to connections between dental health and the number of existing permanent tooth, 21 permanent teeth or more were owned by those who were in good dental health, who appreciated different tastes and whose chewing ability was good. So there was a statistically significant relationship between the two.

• Journal of the Korean Chemical Society
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• v.48 no.6
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• pp.645-653
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• 2004

The purpose of this study was to compare and analyze the cognitive levels of 11th grade students and those required in high school chemistry I textbooks standardized by the 7th national education curriculum. For this study, the cognitive development stages of 456 11th grade students were surveyed using short-version GALT (group assessment of logical thinking). Furthermore, 15 basic concepts were extracted from the contents on water and air, 2 units in chemistry I order to analyze the cognitive levels necessary for understanding high school textbooks, using CAT (curriculum analysis taxonomy). The results showed that 52.5% of the surveyed 11th grade students reached the formal operational level, 28.3% transitional levels, and 19.5% concrete operational levels. 68.9% of the academic high school students and 6.6% of the technical high school students reached the formal operational levels, and the ratio of formation was very different in each logics. As a result of the analyzing the cognitive levels needed for understanding chemistry I textbook contents, in spite of a change in national education curriculum, there were no great change in cognitive levels required by scientific concept except some inquiry activities. The cognitive levels in high school chemistry I textbooks by the 7th national education curriculum appeared higher than the cognitive levels of 11th grade student, but cognitive levels of inquiry activities were similar to the cognitive levels of the students. Chemistry teachers thought of chemistry I textbooks by the 7th national education curriculum as desirable because scientific concepts were reduced and a lot of real life materials were adapted. However, they pointed out a problem of difference in contents levels compared with chemistry I textbooks because scientific concepts were greatly reduced in chemistry I textbooks. The cognitive levels required in chemistry I textbooks still appeared higher than those of the students. Consequently, various teaching and learning methods and materials will have to be developed to be suitable for the students' cognitive levels.

• Journal of the Korean Institute of Landscape Architecture
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• v.37 no.6
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• pp.57-65
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• 2010

Physical activity of the people has decreased due to a sedentary lifestyle according to developing the economy throughout the world. It is thought to increase the risk of chronic diseases, including obesity, diabetes, etc. People are interested in walking, which is an easy activity to engage in as an antidote to chronic diseases. The aim of this study is to increase the diminishing physical activity of modem society by inducing walking as part of everyday life through building a walking-based activity-friendly city where people can live merrily, safely and pleasantly. For this purpose, this study conducted a satisfaction survey to dwellers of Jinhae on the physical pedestrian environments which affect determining walking participation and intentions of people, and also provided a valid model to evaluate the effects of the physical environmental factors on walking satisfaction using factor analysis and multiple linear regression analysis. The results are summarized as follows. The 18 variables of the physical pedestrian environments were selected based on pre-literature reviews. The results of the satisfaction surveys showed that the satisfaction of crossing aids in segments was highest, while the building feature was the lowest. Factor analysis was run through a two-step process. The first analysis was conducted to examine the adequacy of this factor analysis on the selected 18 variables. As a result, two variables were removed and the remaining 16 variables were extracted to the four factors by second analysis. Each factor was named function of path, effect of traffic, amenity and safety based on the each factor's commonality. Each factor score of the extracted four factors was set as the independent variable, while the overall walking satisfaction was set as the dependent variable. Then, the multiple linear regression analysis was conducted and showed that all four factors had a positive influence on the overall satisfaction of walking, especially the 'function of path' and 'amenity' factors, followed by 'effect of traffic' and 'safety'. The results of this research will be used as foundational data for creating a walking-based activity-friendly city.

• Journal of Sasang Constitutional Medicine
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• v.12 no.1
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• pp.24-36
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• 2000

Purpose : Many believe that the Sasang mentioned in the I Ching and the Sasang of Sasang Medicine (as expounded by Dr. Lee Je-ma in the book Longevity and Life Preservation in Oriental Medicine) refer to different concepts. This is untrue. In order to understand the thought patterns of Dr. Lee Je-ma and his book, it is necessary to first understand the concepts of the I Ching. The I Ching was the most respected text in Dr. Lee Je-ma time, and served as the foundation upon which his medicine stood. The purpose of this research is to understand the concept of Sasang in the I Ching and how it applies to the Sasang medicine. Method : The authors first defined the term Sasang according to the theory of I Ching. It was then discussed in relation to theories of modern science. Inferences were made as to how Sasang corresponds to the terminologies and concepts of modern science. The characteristics of Sasang interpreted through modern science were then applied to the physiology, pathology and pharmacology of Sasang Medicine. Results and Conclusion : 1. The Sasang theory of the I Ching organizes seemingly random and isolated natural phenomena into four distinct groups according to various attributes. The particular characteristics representing each of these four categories are known as Sasang. 2. The Sasang theory of I Ching has a strong correlation to the Theory of Relativity and the Theory of Complementarity, as well as the Digital and Fractal Theories. 3. By applying the Sasang Theory to various fields, the seemingly unrelated principles of physics, chemistry, biology and medicine can be seen as parts of a whole. 4. Sasang Medicine categorizes human morphology, physiology and pharmacology into four categories according to the characteristics defined by the Sasang Theory of the I Ching. 5. Grouping new discoveries of modern physics, chemistry, biology and medicine according to the Sasang Theory will bring to light the intricacies of the Sasang Theory while facilitating the incorporation of modern science into Sasang Medicine.